Confucianism was already in trouble and faced with various crises when it developed to the early Song Dynasty. This is mainly manifested in the rigidity and decline of Confucianism itself, as well as the challenges of Buddhism and Taoism. Faced with this situation in the ideological circle, many Confucian scholars in the early Song Dynasty clearly realized that the basic value orientation of Buddhism and Taoism was quite different from their ideological concepts, and the prevalence of Buddhism and Taoism had a great impact on the traditional Confucian ethics of monarch, minister and father. Weakened the position of Confucianism. If this situation is left unchecked, Confucianism will have a greater crisis or even decline completely, and the comprehensive guidance of Confucianism to real social life will not be established, and the normal order in reality will not be established. Therefore, from the early to the middle of the Northern Song Dynasty, Confucian scholars made various efforts to revive Confucianism. In the early Song Dynasty, scholars such as Liu Kai and Wang Yucheng inherited some of Han Yu's ideological materials and attacked Buddha Lao. Started the movement of rejecting Buddhism and Taoism in the Northern Song Dynasty. Before and after the Qing Dynasty, the movement of rejecting Buddhism and Taoism was in the ascendant, and Confucian scholars such as Sun Fu, Shi Jie, Ouyang Xiu and Li Gou wrote articles one after another, which rejected Buddhism and Taoism from different sides, forming a social ideological trend of rejecting Buddhism and Taoism. In this process, Ouyang Xiu, Li Gou and others paid attention to exploring the theoretical advantages of Buddhism and Taoism, recognized the theoretical defects of Confucianism, and put forward the idea of "repairing its roots". It is imperative to absorb the ideological data and theoretical achievements of Buddhism and Taoism and build a new Confucian system. In the Qing Dynasty, the style of study of Confucianism began to change greatly. Scholars tried to get rid of the way of Confucian classics in the Han and Tang dynasties, indulging in exegesis and textual research, and boldly doubted the ancient and made innovations, forming the trend of thought of the times. In the early years of Northern Song Dynasty, Wang Anshi's new learning, Zhou Dunyi's honest learning, Zhang Zai's Guan Xue, Cheng Cheng's Luo Xue, Shao Yong's Xiang Xue and Su Shu Xue rose one after another. They reflect on the crisis of Confucianism, break through the limitations of exegetics, pay attention to exploring and grasping the connotation of Confucian classics as a whole, and directly understand and expound the meaning of Confucian classics according to their own subjective understanding. It is based on Confucianism, draws on others' wisdom and fully absorbs the theoretical and ideological achievements of Buddhism and Taoism. After a long and arduous theoretical exploration, a new Confucian system has been established and constantly developed and improved, and Confucianism is reviving. Gong Jing's new learning is an important representative of the revival of Confucianism in the mid-Northern Song Dynasty. New scholars in Gong Jing put forward a systematic ideological and theoretical system with "Tao" as the core, which solved the problems in the Northern Song Dynasty. It effectively responded to the ontological challenge of Buddhism and Taoism and realized the self-renewal of Confucianism. In the middle and late Northern Song Dynasty, Gong Jing's new theory of "living alone for 60 or 70 years" was all the rage. After the publication of his masterpiece "Three Classics and New Meanings", as a unified textbook and the final version of the imperial examination for schools all over the country, other works were mostly published in other places and taught by young scholars. Have a great influence. Neo-Confucianism such as Zhou Dunyi, Zhang Zai, Er Cheng and Shao Yong tried to establish a theoretical system linking the universe, society and life. They respectively put forward the ontology with honesty, qi, righteousness and number as the highest categories, and constructed a relatively complete theory of human nature cultivation through a series of categories and propositions. Zhou Dunyi's Cosmic Generation Theory and the Moral Concept of Harmony between Man and Nature. The division between the nature of heaven and earth and the nature of temperament, the proposal of "controlling temperament with heart" and "gravity", Cheng Er's construction of the theory of "heavenly justice" and Neo-Confucianism's interpretation of "knowing knowledge with things" have all pushed the theoretical thinking level of Confucianism to a new height. Scholars in Jiangsu and Sichuan are good at Confucian classics, history and literature, and they have also constructed the theory of "Tao" on the basis of transforming the ideological materials of Buddhism and Taoism. He also put forward the theory of human nature with natural human nature, that is, the theory of "improper repetition of good and evil", which is in opposition to the new learning and the second learning on many issues. There are also great differences between Gong Jing's new learning and his second learning in theory. In this way, several schools of scholars attacked each other, criticized each other and supplemented each other, forming a benign interaction and promoting the continuous development and perfection of Confucianism. By the mid-Southern Song Dynasty, the development of Confucianism had entered a new stage of prosperity. Huxiang School represented by Hu Hong and Zhang Wei, Fujian School represented by Zhu, Xiangshan School represented by Lu Jiuyuan, Yongkang School represented by thought and Yongjia School represented by Ye Shi are active in the academic arena. They inherited and surpassed the achievements of the development of Confucianism in the Northern Song Dynasty, and at the same time influenced, borrowed and absorbed each other. The ideological and academic field presents a prosperous scene. The sexual theory system of Huxiang School, the natural science system of Xue Min School, the psychological system of Xiangshan School and the achievement thought of Yongkang Yongjia School all promoted and deepened Confucianism from different angles and directions. Among them, Zhu is a master of Neo-Confucianism in the Song Dynasty, "as broad as possible and as subtle as possible". It has built a rich and meticulous ideological and academic system, including the theory of heaven, the theory of human nature, the theory of self-cultivation, and the theory of understanding. Marked by the formation of the neo-Confucianism system, the development of Confucianism in the Song Dynasty was complete, and the goal of Confucian revival was finally achieved. Since the mid-Southern Song Dynasty, Zhu's position in Neo-Confucianism has been rising, and his influence has been expanding. Finally, he occupied a dominant position in the ideological and academic circles, and became an official ideology, which influenced China society for hundreds of years and shaped the national spirit.